This book explores the representations of national Asian histories in digital games. Situated at the intersection of regional game studies and historical game studies, this book offers chapters on histories and heritages of Japan, China, Iran, Iraq, Taiwan, South Korea, Indonesia, Singapore, Turkey, and Russia. The volume looks beyond the diversity of the local histories depicted in games, and the audience reception of these histories, to show a diversity of approaches which can be used in examining historical games- from postcolonialism (...) to identity politics to heritage studies. It demonstrates various methodological approaches to historical/regional game studies: case studies of nationally produced historical games that deal with local history, studies of media reception of history/heritage-themed games, text-mining methods studying attitudes expressed by players of such games, and educational perspectives on games in teaching cultural heritage. Through the lens of videogames, the authors explore how nations struggle with the legacies of war, colonialism and religious strife that have been a part of nationbuilding - but also how victimized cultures can survive, resist, and sometimes prevail. Appealing primarily to scholars in the fields of game studies, heritage studies, postcolonial criticism, and media studies, this book will be particularly useful for the subfields of historical game studies and postcolonial game studies. (shrink)

Shang. Qiu shi lun ji -- Xia. Xu qiu shi lun ji.

本书收辑的40篇论述,基本包括陈康先生用中外文发表的主要学术著作。全书分两部分,前一部分是研究希腊哲学的论文,后一部分是研究一般哲学问题的论述。.

As symbols of adaptability and transformation, together with qualities of vigilance and intelligence, we argue the relevance of dragons for spatial planning in China. We develop a metaphorical concept – the green dragon – for grasping the condition of contemporary Chinese societies and for facilitating the development of theories and practices of spatial planning which are able to face the challenges of rapid change. We ask Chinese scholars and spatial planners to liberate Deleuzian potential for strategic spatial planning in a (...) ‘becoming-between, coming-together’ of concepts which can effectively make a difference in the world. Having outlined what we regard as key transversals or diagonals between our reading of Gilles Deleuze and aspects of Chinese philosophy, we then offer the metaphor of strategic spatial planning as Chinese literati landscape painting. This is a form of painting which rejects the idea of the world being supremely organised from a particular point of view, preferring to paint immanence and transformation. Chinese literati landscape paintings, like philosophy and strategic spatial planning, ‘look only at the movements’. We conclude that connections between what concepts of Chinese philosophy and those of Gilles Deleuze can do, suggest that in China, a conception of strategic spatial planning as metaphorical green dragon may offer academics and planning practitioners a transverse way to relate the legacies of past philosophies and current thinking. (shrink)

Wittgenstein's 'Prototractatus' raises difficult textual questions concerning both its structure and the date of its composition. I provide an account of the structure of the 'Prototractatus' by investigating the hitherto unexplored connections between it and other early Wittgenstein manuscripts. I then consider the two most influential proposals on its date of composition, made by von Wright and McGuinness, and argue that neither of them stands up to scrutiny. I make an alternative suggestion, and discuss its implications for the significance of (...) the 'Prototractatus' in the study of Wittgenstein's early philosophy. -/- . (shrink)

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Byun et al. describe how deaf signers deal with communication problems in first encounters with signers of different languages. They show that the basic Conversation Analytic repair mechanisms for dealing with verbal troubles are largely reproduced in gesture and sign, including details of turn‐taking structure, timing and form. This underlines the role of repair as a basic resource for linguistic and interactional creativity across modalities.

Some maladaptive thought processes are characterized by reflexive and habitual patterns of cognitive and emotional reactivity. We review theoretical and empirical work suggesting that mindfulness—a state of nonjudgmental awareness of the present moment—can facilitate the discontinuation of such automatic mental operations. We propose a framework that suggests a series of more specific mechanisms supporting the de-automatizing function of mindfulness. Four related but distinct elements of mindfulness (awareness, attention, focus on the present, and acceptance) can each contribute to de-automatization through subsequent (...) processes, including discontinuing automatic inference, enhancing cognitive control capacity, facilitating metacognitive insight, and preventing suppression or thought distortion. De-automatizing can, in turn, allow enhancement of adaptive self-control ability and increased well-being. (shrink)

Within the social ontology of the nationalist model, the main agents of global justice claims are viewed as nation states or national collectivities. By contrast, within the cosmopolitan model, individuals, as citizens of the cosmopolitan world, are viewed as agents of global justice claims. I argue that neither of these models appropriately reflect the ontological conditions and circumstances of justice that have been produced by the current processes of globalization nor capture the justice claims of women who suffer as a (...) result of the global economy. As an alternative, I propose a transnational feminist model: processes of globalization have generated transnationalized socioeconomic units as ontological conditions of justice, and, in such conditions, transnational women’s collectivities are viewed as agents of global justice. -/- . (shrink)

1-pu. Ttang ŭi soksagim -- 2-pu. Mul ŭi norae -- 3-pu. Pulkkot ch'ŏrŏm -- 4-pu. Param ŭi hŭnjŏk.

The problem of revolutionary subjects has always been a core problem within Marxist philosophy. In the classical Marxist philosophy, the revolutionary subject is naturally endowed with the working class, and the working class was identified as the bourgeois gravedigger. However, in the post-war capitalist society, the working class’s living conditions greatly improved, forcing many Marxists to rethink the revolutionary subject. Many studies on the subject of revolution have emerged. The aim of this research is to sort out these theories and (...) conduct a systematic study. (shrink)

The era of the Internet of Things provides a free space for the public to participate in the consumption, production, dissemination and sharing of art and aesthetics in a way that is accessible and equal to all. This promotes the development of daily aesthetic and artistic practices of the masses in the age of sharing, thus promoting the development of Community Art. Based mainly on the perspectives and theoretical orientations of the disciplines of art theory and art anthropology, this paper (...) explores the development and impact of Community Art based on the research background of the post-modern art world by comprehensively applying research methods such as theoretical deduction, phenomenology and case study analysis. In the postmodern art world, exchanges and intermingling between different art forms, such as contemporary art, popular art, ethnic folk art and local art, promote dialogue, exchange and cooperation between different groups and classes. Therefore, the postmodern art world has shaped a public aesthetic space based on the popular sharing platform of Community Art, which advances the construction of artistic community. Although this study is dedicated to a comprehensive and in-depth analysis of “Community Art” in the context of the postmodern art world, some points may not be adequately argued due to the author's current level of academic research and the availability of information. Future research can continue to expand the scope of the study and enrich the research methodology with the development of the practice, so as to better make up for the shortcomings of this study. (shrink)

According to Zhiyi 智顗 (538–597), the founder of the Chinese Buddhist Tiantai school 天台宗, “one object is all objects;” hence, all objects are profoundly interconnected. In this paper, I critically examine Zhiyi’s metaphysics of objects as presented in the historical Tiantai texts and subsequently develop a contemporary and accessible thesis of interconnectedness by integrating Zhiyi’s views with resources from contemporary analytic philosophy, particularly relative identity. By drawing on Zhiyi’s insights and incorporating contemporary philosophical ideas, I also illustrate how historical Chinese (...) Buddhism and contemporary analytic metaphysics can be mutually informing. (shrink)

This essay reassesses the German-Jewish social and cultural critic, Walter Benjamin's famous, yet widely misunderstood thesis of the aestheticisation of politics with reference to the development of the mass media and the crisis of democracy. I argue that his thesis of the aestheticisation of politics represents the focal point of his account of both the crisis of liberal democracy as a deliberative and representative political system and the emergence of fascism as a form of direct political communication between a political (...) power and the public. My examination of Benjamin's analysis of the interplay between fascist politics and the mass media leads to a wider critical consideration of the function of political spectacle in the media age. In so doing, I seek to draw out its theoretical relevance for our critical understanding of the linkage between new media and democracy, be it 'new' or 'old' democracy. (shrink)

Few would deny that something ontologically depends on something else. Given that something depends on something, what depends on what? Huayan Buddhism 華嚴宗, a prominent Chinese Buddhist school, is known for its extensive thesis of interdependence, according to which everything depends on everything else. This intriguing thesis is entangled with seemingly paradoxical claims that everything is not only identified with everything else but also contained within it. Moreover, the radical thesis of interdependence entails that dependence is pervasive and symmetric. In (...) this paper, I first develop a contemporary interpretation of Huayan interdependence by employing the definitional account of essence and the essence-based account of dependence. Through these contemporary resources, I elucidate and unify the theses of interdependence, mutual identity, and mutual containment within Huayan Buddhism. I then propose a unique framework of ontological dependence that suggests varying degrees of ontological dependence, aimed at accommodating and explaining away our intuitions against pervasive and symmetric dependence. By contemporizing Huayan Buddhism, I explore its potential and facilitate engagement between contemporary metaphysics and Huayan Buddhism. (shrink)

After the Covid-19 vaccination started, social media users created an enormous amount of content on the vaccines. Especially in the early stages of vaccination, people searched and watched YouTube videos sharing personal experiences after getting the vaccines (i.e., vaccine review videos), usually titled “I got the COVID-19 vaccine.” Few studies have examined the characteristics and impacts of vaccine review videos on viewers’ responses (e.g., likes, dislikes, comments). This study investigates the content of, and reactions to, the most-viewed Covid-19 vaccine review (...) videos on YouTube, based on the social communication framework. A quantitative content analysis of 148 vaccine review videos revealed their unique characteristics, including source expertise, message valence, narration, and topics. Most of the videos had a positive tone, with some urging vaccination and showing pro-vaccine attitudes. Furthermore, source expertise and hybrid message types (messages conveyed in narrative and informative ways) were not significantly related to positive responses. Rather, non-expert videos received more positive responses. The findings concern the public opinions surrounding new vaccines, including related concerns and attitudes. Given the positive tone of the content, vaccine review content made by diverse groups can be encouraged by public health institutions regardless of the creators’ expertise. (shrink)

The technical term “ tarka ” in the Nyāya tradition is the object of the present investigation. Diverse texts including Buddhist ones exhibit a negative estimation of activities using tarka . In contrast, more often than not, later treatises dealing with logico-epistemic problems, especially certain Naiyāyika works, identify the methodological peculiarity of Nyāya with tarka . Such an ambivalent attitude toward tarka can be understood in a coherent way if the essential features of tarka that gave rise to it can (...) be grasped. Starting from the Nyāyasūtra 1.1.40 and the explanation given in the Nyāyabhāṣya on it, the present researcher sorted out three characteristic features of tarka in the early Nyāya tradition. These three features focus on the main feature of tarka : namely, reflective analysis without requiring further factual information on the object of investigation. Based on this, the present researcher critically reviewed what promoted an understanding of tarka as a reductio ad absurdum argument or an a priori reasoning. Furthermore, certain passages from the Nyāyamañjarī , Nyāyakalikā , and Tarkasaṅgraha were examined to demonstrate that the present researcher’s interpretative understanding of tarka was adequate for explaining the usage of this term in a broad sense, with positive connotations. (shrink)

This article examines how well the Kinder, Lydenberg, Domini Research & Analytics ratings measure past corporate social performance and predict future corporate social performance in Diversity and Governance categories. The results show that the KLD ratings effectively measure and predict social performance in both categories. The results also suggest that the KLD ratings may identify differences in the quality of management and firm which can affect future social performance and is not entirely explained by past social performance. The findings of (...) this study lend some support for empirical studies relying on the KLD ratings to operationalize corporate social performance. The findings suggest that users of the ratings need to have a clear understanding of what information they are seeking from the KLD ratings in order to maximize the utility of these ratings. (shrink)

All individual terms listed as jāti-s (sophisticated ripostes) in Nyāyasūtra V a 1 have the peculiar uniform ending -sama. The interpretation of this ending here reveals a greater nuance of meaning than the hitherto customary understanding of it. It will be demonstrated that the observable semantic difference is due to a historical shift of signification as a result of an enlarging and systematizing of the thematic group of jāti-s. In this paper, I examine relevant text material, including two very important (...) manuscripts of the Nyāyabhṣya to show this semantic difference. The understanding gained by this analysis will help to trace the historical development of the complex of jāti-s within the larger context of the ancient Indian tradition of debate. (shrink)

The theory of ‘Confucianization of law’ put forward by T’ung-tsu Ch’ü in his book titled Law and Society in Traditional China has a great academic influence in the world. However, ‘Confucianization...

ZUSAMMENFASSUNGIm Gefolge von John Rawls vertreten politisch liberale Denker die Meinung, dass die Bürger einer demokratischen Gesellschaft von ihren spezifischen Perspektiven absehen und sich den »Grenzen der öffentlichen Vernunft« unterwerfen sollen, wenn sie sich mit grundlegenden politischen Fragen auseinandersetzen. Dieser Aufsatz untersucht einige der philosophischen Gründe, die dafür sprechen sollen, religiöse Diskurse aus dem öffentlichen Forum auszuschließen, und kommt zu dem Ergebnis, dass sie unhaltbar sind. Denn religiöse Perspektiven werden eher deshalb aus dem öffentlichen Forum ausgeschlossen, weil sie religiös sind, (...) als deshalb, weil sie nicht öffentlich sind. Das Ideal einer öffentlichen Vernunft bleibt aber bestenfalls ein theoretisches, da jede einzelne Theorie aus guten Gründen von einigen Bürgern einer pluralistischen Demokratie abgelehnt werden kann. Trotz und wegen der pluralistischen Verfasstheit der Gesellschaft ist ein inklusivistisches Ideal, das allen Bürgern erlaubt, sich und ihre grundlegenden Werte in vollem Umfang im öffentlichen Raum zu artikulieren, überzeugender als das von Rawls. Zudem ist es in der Lage, das Problem der Entfremdung von der Politik zu entschärfen. Sowohl die Qualität des öffentlichen Diskurses als auch die Qualität der theologischen Reflexion wird erheblich verbessert, wenn religiöse Stimmen tatsächlich in der Öffentlichkeit gehört werden.SUMMARYPolitical liberalists, following John Rawls, have advocated that citizens in a democratic society when engaging in fundamental political questions should leave aside their specific comprehensive perspective and adhere to “the limits of public reason”. This paper examines some of the philosophical grounds for excluding religious discourses in public forum and concludes that they do not stand. Religious perspectives are excluded from the public forum more on their being religious than their being nonpublic. The ideal of public reason at best can only remain theoretical, for every single theory can be reasonably rejected by some citizens of a pluralistic democracy. In spite of and because of the pluralistic nature of society, an inclusivist ideal that allows all citizens to express themselves and their deepest values more fully in the political sphere is more persuasive than Rawls' and is apt to mitigate the problem of alienation from the political. Both the quality of public discourses and the quality of theological reflections will be substantially raised if religious voices are indeed heard in the public. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:We Walk the Path Together: Learning from Thich Nhat Hanh and Meister EckhartSeung Hee KangWe Walk The Path Together: Learning from Thich Nhat Hanh and Meister Eckhart. By Brian J. Pierce. New York: Maryknoll, 2005. 202 pp.Being that he is a contemplative, Pierce’s Trinitarian Christian love beautifully manifests itself in this book in his art of interdialoguing on the Buddhist-Christian religious traditions. Pierce’s manner of interdialoguing resonates with (...) what Ann Belford Ulanov also attempts: “I am writing not about how to prove that God exists but rather about what happens religiously when psyche and soul create a space for conversation [End Page 178] out of which life can flow.” 1 If someone asks whether Pierce and Ulanov point to two different absolute realities, my response would be, “Absolutely not!” The sacred inner space that Pierce points to, in light of the two contemporary mystics from different religious traditions, namely Thich Nhat Hanh and Meister Eckhart, also reminds me of Lao Tzu’s wisdom that permeates the Tao Te Ching, specifically in his concept of “useful emptiness.” 2We Walk the Path Together is neither an abstract account nor sheer philosophical speculation. The whole of the book is rooted in Pierce’s faith-based lived experience (pp. 1, 3, 5, 7, 11, 113, 163); this renders the book life-giving and deeply ecological in terms of its transcendence of either/or dichotomies.Chapter 1 summarizes the meaning and art of dialogue. Pierce utilizes mystical language to illustrate what the dialogue is. For Pierce, dialogue connotes “a mutual giving and receiving, and it posits a profound sense of being of one heart and mind” (p. 3). Pierce extends his personal experience of a vow of obedience into the meaning of dialogue. For Pierce, this vow means to “transcend any illusion of separateness” and thus “obedience liberates him from his tiny world of ego” (p. 4). In the process of dialogue, according to Pierce, “our hearts are challenged to grow larger, all-inclusive and universal” (p. 8). This expansion of the heart is what mystics call “magnanimity.” As Pierce is acutely aware, “magnanimity is one of life’s un-planned for graces; it teaches us to see and hear and learn things that we never dreamed were possible” (p. 9).Chapter 2 discusses mindfulness as a gateway to eternity. Pierce asserts that home is everywhere in the present moment; it is where freedom is possible. This particular point echoes with what Thomas Merton spoke about in reference to the prodigal son who turned away from his father: “sin is our refusal to be what we are, a rejection of our spiritual reality hidden in the mystery of God” (p. 23). However, when the prodigal son was restored his senses, he was able to attune himself back to present moment: “I’ll get up and go to my father” (cited by Pierce, ibid.). He became free from his sin, returning home. In this chapter, Pierce highlights the words of the mystics (St. Irenaeus, St. John of the Cross, Brother Lawrence, St. Augustine, Jan van Ruusbroec, and St. Catherine de Siena) who lived this present moment in order to help the readers understand the intrinsic relationship between our mindfulness of the present moment and eternity. He argues that Buddhist teachings on mindfulness and Christianity’s tradition concerning the kingdom of God are mutually informative (pp. 19, 21).In chapter 3, Pierce expands the meaning of present moment through its association with breathing; being present is not a concept, but a living reality, as we experience the Holy Spirit in our breathing practice, such as centering prayer and meditation (p. 36). Pierce carefully states, “contemplation is authentic only if it flows out in loving-kindness to others. When we breathe in all the spiritual energy of the universe, thus, we literally implode—a spiritual ego intoxication” (p. 40). Pierce explains further what contemplation means; breathing in the Holy Spirit and breathing out the Holy Spirit may mean two separate phenomena. Contemplation is, for Pierce, authentic, only when the Spirit that is breathed in reaches out to our community. [End Page 179] This is also Pierce’s ecological aspect... (shrink)

本书回顾社会认识论研究的发展历程和三个阶段的主要学术进展,提出并初步解决了社会认识论研究中的十个难题,预示其在21世纪的发展方向。.

In an increasingly globalized world, the accessibility of healthcare and medication has expanded beyond local healthcare systems and national borders. This study aims to investigate the transnational health and self-care experiences of 11 Japanese women who have resided in South Korea for a minimum of six months and have utilized oral contraceptives, including those that were acquired over-the-counter (OTC). Data were gathered through semi-structured interviews and analyzed by utilizing the NVivo software. The analysis yielded three significant thematic categories, namely (1) (...) experiences and perceptions of obtaining and utilizing contraceptive pills, including OTC access; (2) individual and social perceptions of pills and their accessibility in Japan, insights from actual users; and (3) enhancing pill accessibility, transnational health and self-care experiences and perspectives. Participants acknowledged that oral contraceptives are a global product and experienced communication challenges with healthcare providers as a result of differing understandings of these medications. Additionally, this study identified transnational strategies, such as purchasing an adequate supply of pills just before departure and seeking pills from local families or acquaintances. This study not only highlights the implications of clinical care for transnational patients but also underscores their critical global perspectives on access to oral contraceptives. Furthermore, it proposes two models for improving accessibility within the Japanese healthcare system, even in prescription-only contexts, by introducing OTC options. (shrink)